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5 results for "epstein"
1. Mishnah, Ketuvot, 5.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •epstein, jacob nahum haleri Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 200
5.1. "אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת: \n", 5.1. "Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so.After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.",
2. Mishnah, Peah, 8.9 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •epstein, jacob nahum haleri Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 200
8.9. "מִי שֶׁיֶּשׁ לוֹ חֲמִשִּׁים זוּז וְהוּא נוֹשֵׂא וְנוֹתֵן בָּהֶם, הֲרֵי זֶה לֹא יִטֹּל. וְכָל מִי שֶׁאֵינוֹ צָרִיךְ לִטֹּל וְנוֹטֵל, אֵינוֹ נִפְטָר מִן הָעוֹלָם עַד שֶׁיִּצְטָרֵךְ לַבְּרִיּוֹת. וְכָל מִי שֶׁצָּרִיךְ לִטֹּל וְאֵינוֹ נוֹטֵל, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיְּפַרְנֵס אֲחֵרִים מִשֶּׁלּוֹ, וְעָלָיו הַכָּתוּב אוֹמֵר בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה' וְהָיָה ה' מִבְטַחוֹ (ירמיה יז). וְכֵן דַּיָּן שֶׁדָּן דִּין אֱמֶת לַאֲמִתּוֹ. וְכָל מִי שֶׁאֵינוֹ לֹא חִגֵּר, וְלֹא סוּמָא, וְלֹא פִסֵּחַ, וְעוֹשֶׂה עַצְמוֹ כְּאַחַד מֵהֶם, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁיִּהְיֶה כְּאֶחָד מֵהֶם, שֶׁנֶּאֱמַר (דברים טז) צֶדֶק צֶדֶק תִּרְדֹּף. וְכָל דַּיָּן שֶׁלּוֹקֵחַ שֹׁחַד וּמַטֶּה אֶת הַדִּין, אֵינוֹ מֵת מִן הַזִּקְנָה עַד שֶׁעֵינָיו כֵּהוֹת, שֶׁנֶּאֱמַר (שמות כג) וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וְגוֹ': br סְלִיק מַסֶּכֶת פֵּאָה", 8.9. "One who has fifty zuz and he is using them for his business, he must not take. And anyone who does not need to take [charity] and yet takes, will not depart from this world before he actually needs [charity] from others. And anyone who needs to take and does not take, will not die of old age until he supports others with his own money. Concerning him the verse says: “Blessed is the man who trusts in the Lord and whose hope is the Lord” (Jeremiah 17:7). And so too a judge who judges in truth according to its truth. And anyone who is not lame or blind but pretends to be as one of these, he will not die of old age before he actually becomes one of these, as it is said, “He who searches for evil, it shall come upon him” (Proverbs 11:27) and it is also said: “Righteousness, righteousness shall you pursue.” And any judge who accepts a bribe or who perverts justice will not die in old age before his eyes have become dim, as it is said: “And you shall not accept a bribe, for a bribe blinds the eyes of those who have sight.” Congratulations! We have finished Peah! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. You have now finished an entire tractate that is about a subject you probably knew almost nothing about before you began. The tractates of Seder Zeraim are much less learned than those of Moed, Nashim and Nezikin, the seders that we have learned up until now. Neverthless, I, and I hope you, found the tractate to be a fascinating attempt by the rabbis to work out the meaning of many biblical verses, as well as important issues such as fair ownership over property and how to take care of the poor. Along the way we have begun to learn a little about how agriculture worked in the Mishnaic period. This is a topic we will continue to address throughout the seder. Tomorrow we begin Tractate Demai.",
3. Mishnah, Sanhedrin, 1.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •epstein, jacob nahum haleri Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 200
1.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. גְּזֵלוֹת וַחֲבָלוֹת, בִּשְׁלֹשָׁה. נֶזֶק וַחֲצִי נֶזֶק, תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, בִּשְׁלֹשָׁה. הָאוֹנֵס וְהַמְפַתֶּה וְהַמּוֹצִיא שֵׁם רַע, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹצִיא שֵׁם רַע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, מִפְּנֵי שֶׁיֶּשׁ בּוֹ דִינֵי נְפָשׁוֹת: \n", 1.1. "Cases concerning property [are decided] by three. Cases concerning robbery or personal injury, by three. Claims for full damages or half-damages, twofold restitution, or fourfold or fivefold restitution, by three. Claims against a rapist, a seducer and one who defames [a virgin are decided] by three, according to Rabbi Meir. The Sages say: “One who defames [a virgin is decided] by twenty-three, for there may arise from it a capital case.",
4. Mishnah, Shekalim, 5.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •epstein, jacob nahum haleri Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 200
5.2. "אֵין פּוֹחֲתִין מִשְּׁלֹשָה גִּזְבָּרִין וּמִשִּׁבְעָה אֲמַרְכָּלִין, וְאֵין עוֹשִׂין שְׂרָרָה עַל הַצִּבּוּר בְּמָמוֹן פָּחוּת מִשְּׁנַיִם, חוּץ מִבֶּן אֲחִיָּה שֶׁעַל חוֹלֵי מֵעַיִם וְאֶלְעָזָר שֶׁעַל הַפָּרוֹכוֹת, שֶׁאוֹתָן קִבְּלוּ רוֹב הַצִּבּוּר עֲלֵיהֶן: \n", 5.2. "They did not have less than three treasurers. Or less than seven superintendents. Nor create positions of authority over the public in matters of money [with] less than two [officers], except [in the case] of the son of Ahiyah who was over the sickness of the bowels and Elazar who was over the veil, for these had been accepted by the majority of the public.",
5. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 200
66b. שחתן פוסק הוא פוסק פחות חומש:, big strongגמ׳ /strong /big תנו רבנן אין צריך לומר ראשון תלמיד חכם ושני עם הארץ אלא אפילו ראשון עם הארץ ושני תלמיד חכם יכול לומר לאחיך הייתי רוצה ליתן לך אי אפשי ליתן:,פסקה להכניס לו אלף דינר כו': היינו רישא תנא שומא רבה וקתני שומא זוטא תנא שומא דידיה וקתני שומא דידה:, big strongמתני׳ /strong /big פסקה להכניס לו כספים סלעה נעשה ששה דינרין החתן מקבל עליו עשרה דינרים לקופה לכל מנה ומנה רבן שמעון בן גמליאל אומר הכל כמנהג המדינה:, big strongגמ׳ /strong /big היינו פוסק כנגדם חמשה עשר מנה,תנא עסקא רבה ותנא עסקא זוטא וצריכא דאי תנא עסקא רבה דנפיש רווחא אבל עסקא זוטא דזוטר רווחא אימא לא צריכא ואי אשמעינן עסקא זוטא דזוטר זיונא אבל עסקא רבה דנפיש זיונא אימא לא צריכא:,החתן מקבל עליו עשרה דינר לקופה: מאי קופה אמר רב אשי קופה של בשמים ואמר רב אשי לא נאמרו דברים הללו אלא בירושלים,בעי רב אשי במנה הנישום או במנה המתקבל,את"ל מנה המתקבל יום ראשון או כל יום ויום את"ל כל יום ויום שבת ראשונה או כל שבת ושבת את"ל כל שבת ושבת חדש ראשון או כל חדש וחדש את"ל כל חדש וחדש שנה ראשונה או כל שנה ושנה תיקו,א"ר יהודה אמר רב מעשה בבתו של נקדימון בן גוריון שפסקו לה חכמים ארבע מאות זהובים לקופה של בשמים לבו ביום אמרה להם כך תפסקו לבנותיכם וענו אחריה אמן:,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה יוצא מירושלים והיו תלמידיו מהלכין אחריו ראה ריבה אחת שהיתה מלקטת שעורים מבין גללי בהמתן של ערביים כיון שראתה אותו נתעטפה בשערה ועמדה לפניו,אמרה לו רבי פרנסני אמר לה בתי מי את אמרה לו בת נקדימון בן גוריון אני אמר לה בתי ממון של בית אביך היכן הלך אמרה לו רבי לא כדין מתלין מתלא בירושלים מלח ממון חסר ואמרי לה חסד ושל בית חמיך היכן הוא אמרה לו בא זה ואיבד את זה,אמרה לו רבי זכור אתה כשחתמת על כתובתי אמר להן לתלמידיו זכור אני כשחתמתי על כתובתה של זו והייתי קורא בה אלף אלפים דינרי זהב מבית אביה חוץ משל חמיה בכה רבן יוחנן בן זכאי ואמר אשריכם ישראל בזמן שעושין רצונו של מקום אין כל אומה ולשון שולטת בהם ובזמן שאין עושין רצונו של מקום מוסרן ביד אומה שפלה ולא ביד אומה שפלה אלא ביד בהמתן של אומה שפלה,ונקדימון בן גוריון לא עבד צדקה והתניא אמרו עליו על נקדימון בן גוריון כשהיה יוצא מביתו לבית המדרש כלי מילת היו 66b. the b son-in-law pledges /b according to the amount of the dowry that the bride brings, b he pledges one-fifth less /b in the marriage contract, which is the actual value of the property., strong GEMARA: /strong The Gemara cites a i baraita /i to expand upon the mishna’s statement that the father is not required to give the second son-in-law the gift that he promised the first son-in-law, as follows. b The Sages taught: Needless to say, /b this ruling applies when the b first /b is b a Torah scholar and /b the b second /b is b an ignoramus, /b since the father-in-law has a reason to refuse to give the second a dowry like the first. b But even /b if the b first /b is b an ignoramus and /b the b second /b is b a Torah scholar, /b the father-in-law b may say: To your brother, I wanted to give /b this dowry, but b to you I do not want to give /b it, since the obligation incurred was to a specific individual.,The mishna discusses the relationship between the value of the dowry the bride brings in and the amount of money the groom records in the marriage contract, and various examples are illustrated, e.g., if the woman b pledged to bring him one thousand /b dinars. The Gemara asks: b These /b latter examples in the mishna b are the same as the first clause of the mishna, /b and they all illustrate the same ficial conditions. Why was it not sufficient to mention only the case of the thousand dinars? The Gemara explains: The i tanna /i b teaches /b about b a large appraisal /b of her substantial property, b and he /b also b teaches /b about b a small appraisal /b in a case where she has minimal property, to illustrate that there is no halakhic difference between them. Similarly, the i tanna /i b teaches /b about the husband’s own b appraisal /b of how to assess how much she must provide, b and he /b also b teaches /b about the wife’s own initial b appraisal /b that she did and the corresponding amount that he must write., strong MISHNA: /strong If b she pledged to bring him money /b and not articles to serve as a dowry, b her i sela /i , /b i.e., four dinars, b becomes six /b dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the b groom accepts upon himself /b to give b ten /b dinars b to the account /b for her needs, b for each and every hundred dinars /b that she brings. b Rabban Shimon ben Gamliel says: Everything /b is b in accordance with the regional custom. /b , strong GEMARA: /strong Concerning the first clause, that her i sela /i becomes six dinars, the Gemara asks: b This is /b identical to that which was taught in the previous mishna, that if she brings one thousand dinars in her dowry, b he pledges against them fifteen hundred dinars. /b Why does the mishna cite another example to demonstrate the same principle?,The Gemara responds: The i tanna /i b taught /b about b large /b investment b capital /b and b taught /b about b small /b investment b capital. And /b it is b necessary /b to relate to both situations, b because if he taught /b only the case of b large capital, which /b has b abundant profit, /b you might think that only then does the husband add one-half. b However, /b for b small capital, which /b has b small profit, /b you could b say /b that this is b not /b the case. Therefore, it is b necessary /b to also state the principle in this mishna. b And /b conversely, b if /b the i tanna /i had b taught us /b only about b small capital, /b then you might think that b because /b it has b little expense, /b one must add a half. b However, /b with regard to b large capital, /b for b which /b there is b abundant expense, /b you could b say /b that the husband need b not /b add as much. Therefore, it is b necessary /b to state both cases to teach that the husband adds one-half to the sum in any case.,The mishna states that the b son-in-law accepts upon himself /b to give b ten dinars to the account. /b The Gemara asks: b What /b is this b account? Rav Ashi said: /b It is b an account /b for expenses b of perfumes /b and cosmetics. b And Rav Ashi said: This statement was said only /b for women b in Jerusalem, /b where the women are accustomed to using an abundance of perfume.,According to the mishna, the husband must give ten dinars for each and every hundred dinars that she brings. b Rav Ashi raises a dilemma: /b Does this speak b of /b each b hundred dinars that are appraised /b in her dowry, b or of /b each b hundred dinars that are accepted /b by the husband in the marriage contract, which is the appraisal reduced by one-fifth?, b If you say /b that the mishna speaks of each b hundred dinars that is accepted, /b is the intent that he gives a one-time sum only on the b first day or /b on b each day? If you say /b that he gives it b every day, /b does he give it only the b first week /b of marriage b or each week? If you say /b he gives it b each week, /b does he give it only the b first month or each month? If you say /b he gives it b each month, /b does he give it only the b first year /b of marriage b or each year? /b The Gemara does not determine how the calculation must be rendered and with what frequency the husband is required to provide for her cosmetics, and the dilemmas b shall stand /b unresolved.,§ b Rav Yehuda said /b that b Rav said: /b There was b an incident involving /b the b daughter of Nakdimon ben Guryon. When the Sages designated for her four hundred gold /b coins b for her account of perfumes, /b from her late husband’s estate, b for /b use b on that same day, she /b blessed them and b said to them: This /b is how b you /b should also b pledge for your /b own b daughters, and they answered after her: Amen. /b ,Apropos the daughter of Nakdimon ben Guryon, the Gemara relates what later became of her: b The Sages taught: /b There was b an incident involving Rabban Yoḥa ben Zakkai. When he was riding on a donkey and leaving Jerusalem, and his students were walking after him /b to learn from him, b he saw a certain young woman who was gathering barley from among the dung of the animals of Arabs. /b She was so poor that she subsisted on the undigested barley within the dung. b When she saw him, she wrapped herself in her hair, /b as she had nothing else with which to cover herself, and b stood before him. /b , b She said to him: My teacher, sustain me. /b He did not recognize her, so b he said to her: My daughter, who are you? She said to him: I am /b the b daughter of Nakdimon ben Guryon. He said to her: My daughter, the money of your father’s household, where did /b it b go? /b How did you become so poor? b She said to him: My teacher, is it not /b that they b say such a proverb in Jerusalem: Salt for money is lacking [ i ḥaser /i ]? /b There is nothing with which to preserve it and prevent it from being lost. b And some say /b the proverb asserts that b kindness [ i ḥesed /i ] /b is salt for money, i.e., using money for acts of kindness preserves it. He continued to ask her: b And /b the money b of your father-in-law’s house, /b which was used properly, for benevolent acts, b where is it? She said to him: This one came and destroyed that one; /b all the money was combined, and it was all lost together., b She said to him: My teacher, /b do b you remember when you signed on my marriage contract? He said to his students: I remember that when I signed on the marriage contract of this /b woman, b and I read in it, /b it listed b a thousand thousands, /b i.e., one million b gold dinars /b as a dowry b from her father’s house, aside from that /b which was promised her b from her father-in-law. Rabban Yoḥa ben Zakkai cried and said: How fortunate are you, Israel, /b for b when /b Israel b performs the will of /b the b Omnipresent, no nation or tongue /b can b rule over them; and when /b Israel b does not perform the will of the Omnipresent, He delivers them into the hand of a lowly nation. Not /b only are they delivered b into the hand of a lowly nation, but even into the hand of the animals of a lowly nation, /b as in the pitiful instance of Nakdimon’s daughter.,The recorded incident implies that Nakdimon lost all of his wealth after having failed to use it for acts of kindness. The Gemara asks: b And did not Nakdimon ben Guryon perform charity? Isn’t it taught /b in a i baraita /i : b They said about Nakdimon ben Guryon /b that b when he would leave his home /b to go b to the study hall, /b there were b fine woolen garments /b his attendants b would /b